“Tongjiang College Cup” National College Student Confucian Culture Awards Competition Ethiopia Sugar date Selected Articles
“Tongjiang Academy Cup” National College Student Confucian Culture Award-winning Essay Collection
Source: “China Reading News”
Time: Confucius Year 2575 Wuyin, the sixth day of the Lunar New Year
Jesus March 15, 2024
Meet friends through literature and show your youthful wisdom
He Shanmeng
Promoting and inheriting excellent traditional civilization is undoubtedly the most important thing for Chinese classical civilization in recent years. The topic that attracted much attention in the seminar can even be said to be the core issue. This shows that we are becoming more conscious about our own tradition and are beginning to gradually realize the important significance of tradition to modern China. So, how to carry forward and inherit the excellent traditional culture? then becomes a key issue. More than a hundred years ago, Mr. Liang Qichao, a thinker amidst internal and external strife, wrote an immortal name for China’s future. Chapter “Young China Theory”, “Therefore, the responsibility today does not belong to others, but to my youth. The wisdom of young people will make the country wise, the richness of young people will make the country rich, the strong young people will make the country strong, the independence of young people will make the country independent, and the freedom of young people will make the country independent.” If a country is not restrained, the country will progress if its young people progress; if its young people are better than Europe, the country will be better than Europe; if its young people are strong on the earth, then the country will be more powerful than the earth.” This passage must be familiar to everyone. Young people undoubtedly have hope, and this has always been the case at home and abroad. The key to inheriting excellent traditional civilization lies in young people. In view of this, we have launched the first “Tongjiang College Cup” National Confucian Culture Essay Competition for College Students. Tongjiang Academy is located in Xianju, Zhejiang. It originated in the Southern Song Dynasty. Zhu Xi, the master of Neo-Confucianism, gave lectures here. It is known as the “First Academy in Jiangnan”. The purpose of naming this event after the college is to highlight our eager anticipation for ET Escorts‘s transformation from tradition to modernity. We hope that through this essay solicitation form, making friends through literature, thus gathering the strength of young people and showing their youthful wisdom, so as to effectively promote the creative transformation of Ethiopia Sugar Daddy Ethiopians Sugardaddye and innovative development. Here are three award-winning essays (department content) specially selected. The combination of college students and Confucianism will surely bloom into brilliant flowers.
(The author is the dean of Taizhou Confucian College and a professor at the School of Philosophy, Zhejiang University)
A corner of Tongjiang Academy
Wang Wan and the Academic Style of the Early Qing Dynasty
Guan Juntian
Wang Wan (1624-1690), named Ethiopians Sugardaddy Tiaowen, nicknamed Duoweng, a native of Changzhou (now Suzhou, Jiangsu), in the twelfth year of Shunzhi ( 1655) Jinshi, a doctor in the official household department. In the 18th year of Kangxi (1679), he was awarded the title of Erudite Confucianism and was awarded the title of editor and editor. He co-edited the “History of the Ming Dynasty”, including “Yao Feng Wen Chao”, “Du Weng’s Preface and Postgraduate Drafts” and “Du Weng’s Continuation Draft” And so on collected in the world. Wang Wan, Hou Fangyu and Wei Xi are also known as the “Three Masters of Ancient Prose in the Early Qing Dynasty”. His poems are also known as “Wang Wang” together with Wang Shizhen, and are also known as “Eight Domestic Writers”. In the typical narrative of the history of ideological civilization in the Qing Dynasty, he has long been regarded as Although he is regarded as an ancient writer and poet, he is a marginalized person and a loser in academic history.
Wang Wan focused on building a career in his early years. He took part in four provincial examinations and was finally ranked among the top two Jinshi at the age of 32. Although he became famous for his literary work at this time, his understanding of the “learning” behind “literary” was still shallow. “Although he had tasted Xi Cheng and Zhu’s theories, it was only for the purpose of preparing for the imperial examination, and he really gained nothing from it.” (Volume 48 of “Du Weng’s Back and forth drafts”). In the fifteenth year of Shunzhi, Wang Wan went to Beijing to head the Fujian Department of the Household Replenishment Department. In his letters to Zhou Rong when he first arrived in the capital, Wang Wan mentioned that since Zhongdi, he had been thinking about the “Way of Ancient Scholars” and had shifted the way of learning poetry from writing of contemporary texts to studying Korean poetry. , the study of Ou Zhuji comes up. Since Wang Wan began to concentrate on the Korean and European collections, he naturally entered the context of the distinction between “literary and Taoism” among ancient writers. Han Yu said, “What Yu aims at is the ancients, not only because of the good words, but also because of the Tao.” Ouyang Xiu said, “Those who conquer the Dao in a rough way can write without difficulty.” They both seek to express the Tao in literature and to combine literature and Tao. pioneer. Wang Wan criticized the scholars in the Ming Dynasty for “not reading books”, only studying current affairs and plagiarizing Ethiopia Sugar, which led to “increasing learning” Poor people, their knowledge is getting worse and worse, and the customs in the four directions are getting worse and worse, and the laws of nature, the people, and the Yi may almost die out. Therefore, today we want to revitalize the worldIf it is customary, we can no longer specialize in imperial examination essays.
Wang Wan believes that a good article must be a “article that carries the Tao”. If the Tao is profound, the article will be self-made without asking for work. At the same time, articles are also the carrier of “Tao”. If “articles carrying Tao” are not written, the consequences will not only be related to literary affairs, but also the Tao of Liuhe will not be able to be entrusted, and the education of human ethics will also face annihilation. On the other hand, if the article “competes with words” and seeks to be “unique and pleasing”, it will not only be “ignorant of the meaning of words”, but also “betray the purpose of the scriptures” and cause the harm of “chaos”, which is the same as the so-called “writing in the text” by later generations. “The demon” and “the thief in the text”. In his opinion, this is the essential difference between “the poetry of later generations” and “Confucius’ so-called literature”. (Volume 15 of “The Continuation of the Dumb Man”)
So, how to write a “text that conveys the Tao”?
Wang WanET Escorts despises the scholarship of the Ming Dynasty, but values the glory of the Ming Dynasty . In the “Biography of Gui Youguang” written for “History of the Ming Dynasty”, he concluded that “Ethiopia Sugar Daddy Youguang’s learning is based on the Six Classics ”, it is obvious that he has accepted the orientation of “knowing the learning of his predecessors” in writing, especially the “Six Classics”. He believes that “the scriptures are not texts, and their purpose cannot be invented; and the texts are not based on the Six Classics, and they lack the so-called texts.” “Poems”, “Books”, “Rites” and “Music” are all classics, and human writings are also Ethiopia Sugar Daddy“, emphasizing that the article must be rooted in梢六经. (Volume 30 of “The Continuation of Du Weng’s Manuscript” and Volume 33 of “The Previous and Later Drafts of Du Weng”)
It can also be seen from his self-described approach to learning that study The “Six Classics” had an outstanding stimulating effect on his writing:
Fu Wan’s approach to Tao was inherently ambitious but failed to grasp it. When he was young, he was quite fond of the books of Han Libu and Ouyang Zi. When he was strong, he began to study the Six Classics, and also learned the commentaries and commentaries of various schools. He worked diligently on it day and night. Therefore, similarities and differences must be distinguished, the names of objects and utensils must be clear, and the meanings and categories must be studied and studied. It cannot be said that it is not knowledgeable and expert. As for the long time, I will write it down in writing, and I will feel as if I have seen something, and feel as happy as if I have gained something. (Volume 18 of “Du Weng’s Back and forth Class Drafts”)
Wang Wan’s contact with the Six Classics, although his original intention was to write “articles that convey the Tao” and prevent the articles from falling into ” “Plagiarism leads to attachments, floating without roots” and “like a fluff in the wind, a stalk on the water, wandering without any support” (Volume 15 of “The Continuation of the Dumb Man”), but day after day study will definitely deepen it. Understanding of the classics. Around the twelfth year of Kangxi’s reign, his academic interests began to shift toward Confucian classics. WangWhen Wan was living in Li, he persisted in the career state of “Biography of the Acupoint Sutra”, “Talk and use it for self-entertainment”, “The piano and the book were abandoned in the pavilion, but he only taught the classics.” Observe the similarities and differences in order to find the right answer. (Volume 9, 46 of “Bull Weng’s Back and forth Class Drafts”) He wrote eight volumes of “An Examination of the Differences of Five Clothes in Ancient and Modern Times” and “Fourteen Questions on Poetry”. Age” and other aspects have gained a lot. During this period, what he thought in his mind was that “the art of classics is too vast, and the articles are regretful and speculative.” More inclined to “Plain Learning”. (Volume 9 of “Pu Weng’s Early and Later Drafts” and “Volume 2 of “Pu Weng’s Continuing Drafts”)
In his later years, his emphasis on Confucian classics became even more clear: “The articles can be given to others. My son, academics must become more mature. The lights are green and no one is around. I am alone with the saints at night. “The old man is old and has left his fortune. He only holds the scriptures in his hands and waits for you to pass them on. Don’t return home.” “I’m tired of specializing in farming and reading.” (“Yao Feng Wen Chao Farewell” “You are here.” Lan Xue smiled and nodded to Xi Shixun, saying: “I was delayed before, and I have to come now. Xian Tuo shouldn’t blame me for my negligence. Right? “Records” Volume 1) It can be seen that in his later years, Wang Wan was already interested in academics and not writing. Confessions such as “I was fond of being a poet of ancient prose, but I regretted it later in my life” and “Yu Gu had ambitions to study classics in his late years. However, as he grew older, he forgot what he had seen and heard, and he often stroked his scrolls and sighed.” These confessions are clear evidence of his academic turn. (Volume 2 of “Yao Feng Wen Chao Bie Lu”)
Just by surrounding Wang Wan’s circle of friends, we can find that many people in the early Qing Dynasty were similar to him and had a long history. The experience of turning from a literati to a Confucian scholar, from being good at poetry and prose to concentrating on the study of Confucian classics. For example, Wang Shizhen’s younger brother Wang Shilu “has been famous for his articles since he was a child, and he is especially good at poetry. In his later years, he became more devoted to the Six Classics” (Volume 35 of “Bottom Weng’s Back and forth Class Drafts”); Dong Wenji had “a relationship with Wang Wan” when he was the censor in his early years. “I polished myself with poetry and ancient Chinese words”, and in his later years he turned to “concentrate on the study of “Three Rites”” and “concentrated the “Jingshuo” recorded in it, which can be tested in batches” (Volume 2 of “Yao Feng Wen Chao Bie Lu”). It can be seen from this that a group of literati in the early Qing Dynasty began to come into contact with the classics and eventually moved towards Confucian classics during the transition from seeking “literary literature” to “scholar’s literature”. This kind of academic path of “using words Ethiopia Sugar to study Confucian classics” seems to have played an important role in the change of academic style and academic transformation in the early Qing Dynasty. ignore.
As for Wang Wan’s research on Confucian classics, his contemporary Lu Longqi’s evaluation: “Only the sixteenth and seventeenth volumes of the interpretation of the Three Rites are the most accurate. “Li Ye” (Volume 1 of “Sanyutang Diary”), his achievements in “Li” are relatively recognized; when Siku library officials discussed “Yao Feng Wenchao”, they also believed that “(Wang Wan) and Ruo Chu discussed “Yao Feng Wen Chao” “Li” criticizes each other… If Xu Boqia is also known as Yishi and does not compete with others, but the only people he competes with are Gu Yanwu and Wan, then Wan’s writing and knowledge can be seen a little bit.” Wang Wan’s knowledge was also compared with that of Yan Ruochu and Gu Yanwu. Wang Wan also personally benefited Zhou Ti, and some scholars pointed out that heConfucian classics should be the closest source of the Wu School of Sinology. But perhaps because Wang Wan was talented in both Han and Song Dynasties and did not establish a sect, in the eyes of Qianjia scholars, this kind of academic knowledge was mixed and impure, so starting from Huidong, he avoided talking about the maid Caixiu standing next to Lan Yuhua, and his whole back was covered with cold sweat. Soaked. She wanted to remind the two people behind the flower bed and tell them that besides them, there was also Wang Wan’s influence on Hui Zhouti. In the traditional ideological history narrative, the academic system construction of Qianjia Sinology often traces back to the “antecedent” based on the “consequences” and constantly adds up. While firmly establishing Yan Ruochu, Hu Wei and others as pioneers of Pu Xue, it also Some thinkers made “subtractions”, causing their forgetfulness and misunderstanding in later generations. This kind of linear narrative will obviously make the history of thought fall into the trap of over-elitist and canonicalization. Complexity and diversity, we should try to reconstruct the history of these thinkers who were “subtracted” in the early Qing Dynasty. It is undeniable that Wang Wan’s ancient prose scores are relatively high. In comparison, his research on Confucian classics may not be in-depth. However, as Ge Zhaoguang emphasized, “ordinary thinkers” also have their significance (“History of Chinese Thought”). Today we should Rediscover his position in the genealogy of the intellectual and academic history of the Qing Dynasty.
(The author is a 2020 undergraduate student at the School of History, Nankai University)
Taizhou Confucianism in the Ming and Qing Dynasties The construction and writing of academic traditions
Wang Yuji Wang Haijun Zou Yijing Wang Yu Yu Beibei
Academic circles use the term “Taiwan Studies” to refer to the regional Confucian academic portal developed with Cheng-Zhu Neo-Confucianism as the main body in the historical area of Taizhou, and the academic inheritance system constituted by it. The term “Taiwanese Studies” comes from “The Origins of Taiwanese Studies” (1549) written by Jin Benheng of the Ming Dynasty. “The Origins of Taiwanese Studies” is the first book to specifically explore the academic tradition of Taiwanese Studies. “Taiwanese Studies” (1895) written by Wang Fen of the Qing Dynasty and “Continued Origins of Taizhou Studies” (1911) written by Wu Guanzhou are the main treatises discussing the origin and development of Taizhou academics after “Origins of Taizhou Studies”. Therefore, this article will try to integrate the three works to explore the dynamic process of constructing the Confucian academic tradition in Taizhou during the Ming and Qing Dynasties.
1. The beginning of construction: “The Origins of Taiwanese Studies” by Jin Benheng and the final framework of Taiwanese Studies
Jin Benheng compiled “The Origins of Taiwanese Studies” “” takes Zhu Xi’s studies as an important clue and discusses it from the perspective of Zhu Xi’s Neo-Confucian discourse. There are a total of 38 Taiwanese Confucians who can be tested in the existing “Origins of Taiwanese Studies”. The Taiwanese studies he discusses originated from Xu Zhongxing, who passed on Huan Ning’s studies, and flourished based on Zhu Xi’s studies. After Zhu Xi, Taiwanese learning declined. Later, Zhu Xi’s disciple Wang BolaiLectures in Taiwan revived the “feelings of decline” in Taiwanese studies. Therefore, the Jin family listed Zhu Xi and Wang Bai as teachers of Taiwanese studies.
In fact, the teacher-instructor relationship and academic thoughts recorded in the biography section of the book are quite diverse, but Jin’s case first states the relationship between the Confucian scholars recorded and the teachings of Zhu Xi and Zhu Xi, and then This is the basis for commenting on the development of Taiwanese studies. Regarding Er Xu, who passed down Huan Ning’s studies, Jin described that Zhu Xi “paid more attention to Er Xu’s name” and concluded that “the prosperity of Taiwanese studies lies in the real power.” In Zhu Zi’s later studies, brother Du Nanhu also studied with Shi Zizhong, and brother Zhao Shiyong also studied with Lu Jiuyuan. In terms of ideology, brother Zhao Shiyong was closer to Lu Jiuyuan, so he was admitted to Lu’s school by Wang Fen. Based on their experience as teachers, Jin Benheng classified them into the ranks of those who were the true successors of Zhu Zi. When Che Ruo heard this, Lan Yuhua’s expression suddenly became a little strange. Shui successively learned from Chen Qiqing, Du Fan, and Wang Bai; Wang Ben, Hu Chang, and Dai Quanxi were Zhu Xi’s four disciples. Jin Benheng called them “those who have heard of the remnants of his (Zhu Xi’s) thoughts.” Jin Benheng said that the scholars of Taizhou in the Southern Song Dynasty “reached their hearts and followed their paths.” Here, “their hearts” and “their paths” all refer to Zhu Xi’s Neo-Confucianism. The reasons were all attributed to Zhu Xi’s preaching. In addition, he evaluated Guo Xu, Fang Xiaoru, and Chen Xuan in the early Ming Dynasty as “the ones who can interpret Cheng, Zhu Zhixu” and “the ones who can start, Zhu Zhitang”, and valued the influence of these three people on the spread of Cheng-Zhu Neo-Confucianism.
This compilation method of Jin Benheng laid the foundation for the academic framework of Taiwanese studies with Zhu Xi as the sect and Xingli as the frame. Although it made the academic context very clear, it also created a “rise and fall of Taiwanese studies” I’d like to hear the reasons for your decision first. Since it’s well thought out, there must be Ethiopia Sugar reasons. “Compared with his wife, Bachelor Lan appears more rational and calm. It is absolutely dependent on the illusion of the rise and fall of Zhu Xi’s theory in Taizhou.
2. The evolution of academic tradition: “Continuation of Taizhou” “Origin of Taiwanese Studies” and “Taiwanese Studies” and the construction and development of Taiwanese Studies in the Qing Dynasty
Compared with Jin Benheng’s compilation results, Wu Guanzhou and Wang Fen’s compilation activities were more open and constructive The results are also more diverse.
In terms of rationality, Yangming’s philosophy of mind, which emerged in the middle of the Ming Dynasty, had a huge impact on Taiwanese studies, which was also reflected in Wu Guanzhou’s compilation activities. Among the scholars included in “The Origin of Xutai Studies”, Ying Liang, Zhong Shifu, Huang Wan, and Shi Jian studied under Wang Yangming, and Huang Wan’s ideas such as “the truth lies in me” were all learned. Wang Yangming and Zhang Shilin admired Wang Yangming’s studies; Jin Benheng and Jin Lijing followed both Zhu Xi and Xin Xue. This expansion of the scope of inclusion added a tradition of Xin Xue to Taiwanese studies.
Wang Fen’s compilation method “Yes. “Pei Yi got up and followed his father-in-law. Before leaving, he did not forget to look at his daughter-in-law. Although the two did not speak, theyEthiopians Escort seems to be able to completely understand the meaning of the other person’s eyes, giving the Taiwanese academic system variability and independence, that is, the Taiwanese academic system is under the internal evolution and internal influence There are two specific manifestations:
Firstly, compared with “The Origin of Taiwanese Studies”, “Taiwanese Studies” has a stronger subjectivity, that is, Taiwanese studies have a stronger subjectivity. The local reasons for learning are particularly highlighted. This subjectivity is also reflected in the doctrines of local academic families and the promotion of local figures. Previous studies have discussed the role of Taizhou academic families in the development of Taiwanese learning in the Song Dynasty. The main local academic families in Taizhou at that time were the Xu family, the Du family, and the Che family. The way “The Origin of Taiwan Studies” was written in the context of the inheritance of Zhu Zixue failed to reflect their influence in the academic inheritance compiled by Wang Fen. However, Wang Fen included a large number of scholars who belonged to the same family, and separated the academic lines of Che and Du into the same line as Wang Bai, emphasizing the continuity and independence of the academic inheritance of these two families. Che Jin, the founder of the Che School, was not a disciple of Zhu Xi. In Che Jin’s case, the local strength of Taiwanese scholars was further emphasized. The records in “Taiwanese Studies” improved their treatment. position and significance in academic history, and emphasized the local origin of their academic thoughts. When Jin Benheng wrote his biography of Fang Xiaoru, he focused on his study experience and thoughts outside Taizhou, but Wang Fen wrote in ” The materials included in “Taiwan Academic Tradition” describe Fang Xiaoru’s career and death in detail, adding comments such as “the family with the foundation of his studies”, “a contemporary person (moral literature)” and “Xian thought that Cheng and Zhu would come back”. In writing and cognition, Fang Xiaoru’s status and talents were improved to be equal to those of Cheng and Zhu, and he was portrayed as an outstanding representative of peerless virtue and talent and a symbol of loyalty with local characteristics of Taizhou. These records emphasize the local reasons of Taizhou in the inheritance of Taizhou academic tradition. It also expresses the increasing influence of the internal ET Escorts evolution in the cognition of Taizhou scholars.
Secondly, Taiwanese studies slowly transformed. That is, Zhu Xi’s Xingli gradually weakened in Taizhou during the Ming and Qing Dynasties. The prominent areas of Taiwanese studies gradually shifted from Xingxue to economics and poetry, and finally transformed into The foundation of this dynamic process is Wang Fen’s compilation method of dividing subjects and reconstructing the framework of Taiwanese studies based on his own academic thinking. Wang Fen believes that “the rational person is the Tao of the Six Classics; the economic person.” , is the use of the Six Classics; those who write chapters are the writing of the Six Classics; those who expound are the study of the Six Classics… However, its main foundation lies in the moral integrity, and its general principle is in practice. “The “Taiwan Academic System” actually records 341 Taiwanese Confucians, who are divided into 6 major subjects, which are further subdivided into 24 subjects. In the major major subjects, the study of integrity is at the first place, and the study of ethics, which is the destination of the four subjects, is at the last. In this Under this framework, the earliest major Confucian scholar in Taizhou was Ren Xu from Jin Dynasty. ET EscortsIn addition to the mainstream Zhu Xi studies, Wang Fen added Yangming studies and YongjiaEthiopia Sugar Daddy School of Economics, Economic Studies, Ci Zhang Exegesis and other academic traditions, and construct integrity and practice as the oldest and main tradition of Taiwanese School. , asked her directly why. How could she know? It was because of what she did to the Li family and the Zhang family. The study of Xingli was flourishing. Among the 124 Confucian scholars in the Song Dynasty, 48 were better than Zhu Xi’s Xingli. There was also 1 scholar of the Chuanwuguo Zhang family and 2 scholars who were better than Lu. There are 14 and 6 Yangmingxin scholars respectively, and there are 5 scholars who have studied both Zhu and Lu. There are 32 scholars who are good at Ci and Zhang, and there are 24 scholars who are good at economics. The development of the study of human nature is gradually declining, and the study of economics has achieved results. Among the 35 Taiwanese Confucian scholars in the Qing Dynasty, no one was particularly good at Xingli, and there were only 12 people each who were good at Ci Zhang and exegesis. The study of Xingli declined, and exegesis continued to develop in this way. In the process of change, Taiwanese studies have jumped out of the scope of Neo-Confucianism, actually getting rid of the elements of the Fujian branch, truly possessing the local characteristics of Taizhou, and entering the broader scope of Confucianism.
Through the assessment of the compilation activities of Wang Fen and Wu Guanzhou, the foundation of today’s Taizhou academic tradition, which is multi-school, multi-disciplinary, adaptable to the times, and has subjectivity, has been completed. There are differences and commonalities, gradually building a closer to the real Taiwanese academic system. Taizhou scholars’ understanding and construction of the Taiwanese academic system are gradually improving.
(Author ET Escorts Department of History, Zhejiang Ocean University Normal College, Class of 2022 undergraduate students)
The basic rationale for China’s excellent traditional civilization to promote Chinese-style modernization
Ding Rui
The pursuit of a reasonable relationship between traditional civilization and modernization has always been a hot topic in academic circles. General Secretary Xi Jinping is studying and implementing the partyEthiopians Sugardaddy pointed out at the opening ceremony of the 20th National Congress of the Communist Party of China Spiritual Seminar: “Chinese-style modernization is deeply rooted in China’s excellent traditional culture and embodies the advanced nature of scientific socialism. “China’s excellent traditional culture is the cultural gene inherited by the Chinese nation for thousands of years, and it always exerts a subtle influence on modernization at the deepest level.The process of development is the fertile soil for cultivating Chinese-style modernization, and there is a solid theoretical basis for promoting Chinese-style modernization with China’s excellent traditional civilization.
(1) China’s excellent traditional civilization constitutes the cultural heritage of Chinese modernization
General Secretary Xi Jinping pointed out: “China Excellent traditional culture is the cultural root of the Chinese nation” and “the crystallization of wisdom and essence of Chinese civilization.” The moral, social and world views formed by the Chinese people over thousands of years are carried in the main body of China’s excellent traditional civilization. They are the “backwater” of the Chinese modernization path and have a profound influence on the formation of the Chinese modernization path.
The enterprising moral outlook demonstrates the spiritual characteristics of Chinese modernization. The fighting spirit is the spiritual symbol of the Chinese nation. It inherently contains the high-spirited spiritual outlook and moral pursuit of every Chinese, and also reflects the enterprising national style and style of the Chinese nation. It can be said that the development history of the Chinese nation is a glorious history of struggle. Since its birth, the Chinese people have The Jin clan then embarked on an arduous journey of struggle. Since modern times, countless intellectuals and patriots have carried out national salvation and survival movements with a spirit of struggle. From the Westernization Movement, the Hundred Days Reform to the Reform Movement of 1898, the enterprising moral values have injected inexhaustible impetus into the Chinese people’s pursuit of national independence and the exploration of modernization paths. Ethiopia Sugar. “Socialism is built, and the new era is fought for.” As socialism with Chinese characteristics enters a new era, the fighting spirit continues to inspire the Chinese people to devote themselves to the great practice of building a modern and powerful socialist country in an all-round way. Realize the Chinese dream of great rejuvenation of the Chinese nation through modernization.
The people-oriented social outlook has influenced the value attitude and most basic goals of Chinese-style modernization. People-oriented thinking is a concentrated expression of the humanistic spirit of Chinese civilization. The social outlook of the Chinese nation is immersed in the emotional recognition that “the people are the foundation of the country, and the foundation is the foundation of the country”, forming the political management proposition of “people-oriented” and the “Great Harmony” society as the highest policy. Collectivist value orientation of management ideals and social existence situation. People-oriented thinking has been deeply rooted in the blood and soul of the Chinese nation. Therefore, since its founding, the Communist Party of China has regarded “seeking happiness for the Chinese people and rejuvenation for the Chinese nation” as its eternal mission. The mission and original intention resonate with the Marxist view of the people. Based on the goal of comprehensively promoting the great rejuvenation of the Chinese nation through Chinese-style modernization, facing the actual national conditions of a huge population, the people-oriented thinking that the Chinese nation has adhered to for thousands of years intrinsically determines that we must “National First”For the value attitude of Chinese-style modernization, with the realization of the national pursuit of common prosperity for all people as the most basic goal, for the realization of The Chinese people yearn for a better life and work tirelessly.
A harmonious but divergent national outlook guides the path choice of Chinese-style modernization. The reason why China’s excellent traditional culture has a long history and is so comprehensive is that it stems from the harmonious and consistent world outlook of the Chinese nation. For example, “Those who are in harmony with others are said to be happy; The way of treating people and things is “harmony is the most precious”, and the golden world view of “all things grow together without harming each other, and the ways run parallel without conflicting”. Chinese culture has always been outstandingly inclusive. It seeks common ground while reserving differences with an attitude of tolerance and respect, actively absorbs all outstanding external achievements, and unites all forces that can be united. From the united Ethiopia Sugar Daddy front theory, multi-party cooperation and political consultation system, to the firm pursuit of an independent and peaceful foreign policy, China The Communist Party has always maintained a harmonious but unified world outlook internally and externally. As socialism with Chinese characteristics enters a new era, the Chinese people, who have always upheld the world outlook of “tolerance and tolerance” will definitely choose a Chinese-style modernization path that is peaceful, inclusive and beneficial to all. Facing an increasingly complex international environment, the Chinese people will stand on the right side of history, continue to uphold a harmonious but divergent world outlook, adhere to the principles of peaceful coexistence, equality and mutual benefit, strengthen mutual learning among civilizations, and build a community with a shared future for mankind, using the Chinese style The modernization approach refutes the biased fallacy that “strong will lead to hegemony”.
(2) China’s excellent traditional civilization is the most profound soft power of civilization developed in the Chinese modernization path
“Soft power “As an invisible guiding force, attraction and imitative force, it is inherent in a country’s civilization and values, as well as its communication and political policies. Among them, “civilization” is the core of “soft power”. Cultural soft power is an important source of enhancing the cohesion, centripetal force and creativity of the Chinese nation. It is an important support for us to strengthen the party and rejuvenate the country, and complements each other with material hard power. , jointly influence the construction of Chinese-style modernization. As the essence of cultural soft power, China’s excellent traditional culture combines Ethiopians Sugardaddy thousands of years of knowledge and Ethiopians Sugardaddy is smart, cultivates unique values for Chinese-style modernization, builds an ideological security system for the new era, and enhances Chinese-style modernizationThe right to speak and influence.
China’s excellent traditional civilization cultivates unique values for Chinese modernization. “Values” are the soul of cultural soft power. They are people’s understanding of things and their judgment of right and wrong based on certain cognitions. Whether they have strong influence and whether they can be believed and practiced by the people is related to the country and society. harmony, stability, and long-term peace and order. Chinese-style modernization cannot be separated from the cohesion of all Chinese people, which will definitely require a strong and powerful correct values to consolidate and consolidate the ideological foundation for the united struggle of the entire Party and the people of all ethnic groups. China’s excellent traditional culture has influenced China with its feelings of family and country, the dedication of serving the public at a low price, the sincerity of trust and obedience, and the virtue of being willing to be kind and benevolent.<a href="https://ethiopia – sugar Daddy Values, the largest "concentric circle" of the Chinese nation, stimulate the spiritual momentum of the people, help the comprehensive and modern development of the people's qualities and abilities, cultivate unique values with Chinese characteristics for Chinese-style modernization, and give full play to the values cast The soul plays an important role in educating people and strengthening the foundation.
China’s excellent traditional civilization is the cultural foundation for enhancing the voice and influence of the Chinese-style modernization approach. In the new era, our country is increasingly opening up to the outside world, and capitalist cultural concepts and values are also permeating with it. Facing the question of “what’s going on in the world and what should we do about it?”, building an ideological security system for the new era and firmly holding the leadership of ideological work in our own hands requires the “boost in the arm” of China’s excellent traditional civilization. China’s excellent traditional culture has unity. All ethnic groups share weal and woe and work together to build a common spiritual home. The collective wisdom of brainstorming is also one of the Chinese people’s consciousness and confidence in actively coping with various risks and challengesEthiopians EscortSource. In the face of major changes in the world unseen in a century, China’s excellent traditional civilization is the best carrier to tell China’s story well and spread China’s voice well, presenting a promising future to the worldEthiopians Escort The trustworthy, cute and respectable image of China cannot lack the power of China’s excellent traditional culture. In the face of the reality of frequent ideological risks that are difficult to predict, China’s excellent traditional culture can greatly enhance national cohesion and centripetal force, build a solid ideological defense line and spiritual concentration, and use the unique advantages of China’s excellent traditional culture to change the situation For a long time, ideology in the international fieldpassive situation in a state of struggle.
To sum up, the development of the Chinese-style modernization path cannot be separated from the help and nourishment of China’s excellent traditional culture. Chinese-style modernization can comprehensively promote the great rejuvenation of the Chinese nation. We must persist in inheriting and transforming China’s excellent traditional civilization. General Secretary Xi Jinping emphasized at the symposium on the inheritance and development of civilization: “Continuing to promote the prosperity of civilization, build a civilized power, and build the modern civilization of the Chinese nation at a new starting point are our new civilization tasks in the new era.” We must stick to China. A civilized stance, using the true meaning of Marxism to activate the genes of traditional civilization, realize the creative transformation and innovative development of China’s excellent traditional civilization, let traditional civilization radiate vitality in the inheritance and dissemination, continue the Chinese cultural context, and consolidate the foundation of the Chinese modernization path.
(The author is a 2022 master’s student at the School of Marxism, Xi’an University of Electronic Science and Technology)
“Jianhu Lake” next to Tongjiang Academy
Editor: Jin Fu